“We Are Born Like That”: Unpacking an Indigenous African Cultural Practice as a Community Learning Place

2019 ◽  
Vol 29 (2) ◽  
Author(s):  
Zamo Hlela

In Africa it is a challenge for Africans to find their own culture’s relevance. Practising African indigenous ceremonies is frowned upon, viewed as barbaric and unchristian. According to this perspective, African indigenous knowledge has no relevance to education, religion and politics. Using the Afrocentric discourse this paper analysed and critiqued an African cultural practice called Ukuhlanza amagceke (“cleansing the yard”) as a learning place through the use of participatory learning action and photovoice in participatory research. The research found the practice to be a site of multiple indigenous African learning for the local community at individual and collective levels, facilitated consciously and unconsciously through non-formal and informal learning processes. It concludes that participation in the cultural practice for the locals is empowering and promotes indigenous knowledge systems and Ubuntu. However, this place of learning is under threat from internal and external factors. The paper makes recommendations with regard to a critical evolution of cultural practice because there is a need to build more organically on community-based knowledge and learning processes if community development interventions or research are to bring about authentic change in a rural African context.

2016 ◽  
Vol 37 (2) ◽  
Author(s):  
Lindiwe P. Mkasi

Current debates on homosexuality claim to give voice to the voiceless but only target the youth whose concern for freedom and rights differ markedly from older, more traditional concerns. Recent debates on same-sexualities are framed in a modern discourse and leave no room for traditional epistemologies. This article argues that knowledge of same-sexualities in African communities requires a far more complex narrative that is inclusive of indigenous knowledge and culture and of the older generations that uphold them. South Africa has gone through many changes and there is a need for new knowledge to face new challenges that come with democracy. The assumption here is that some issues need attention in contemporary societies which have never been properly investigated. One such issue is African same-sexualities. Although there is a need to interrogate the issue of freedom of speech from Western theoretical impositions, same-sexuality research needs to be contextualised and analysed through the eyes of indigenous societies. This could be achieved by creating space for debates between traditional and modern communities.Intradisciplinary and/or interdisciplinary implications: This article addresses African indigenous same-sexualities using indigenous ways of knowing to unpack the practice. The article suggests a different approach on African same-sex practice based on ancestral knowledge found in African traditional religion and in African culture. It will further demonstrate how this practice relates to issues of gender and religion in the South African context. It also disapproves Western discourse on African sexuality based on human rights approaches and transformation that ignore African cultural practice that affirm life.Keywords: African Traditional religion; gender;same sexualities;Indigenous knowlegde


2020 ◽  
Vol 68 (2) ◽  
pp. 177-190
Author(s):  
Amanda K. Wixon

AbstractIn the early twentieth century, the US’s federal policies regarding the production of Native American art in off-reservation Indian boarding schools shifted from suppression to active encouragement. Seen as a path to economic stability, school administrators pushed their students to capitalize on the artistic traditions of Native cultures, without acknowledging or valuing these traditions as part of an extensive body of Indigenous knowledge. Although this push contributed to the retention of some cultural practices, administrators, teachers, and other members of the local community often exploited the students’ talents to make a profit. At Sherman Institute (now Sherman Indian High School) in Riverside, California, Native students of today are free to creatively express their own cultures in ways that strengthen their communities and promote tribal sovereignty. In this article, I will argue that the art program at Sherman Institute served to extinguish Indigenous knowledge and expertise as expressed through culturally specific weaving practices.


Author(s):  
Loyalda T. Bolivar ◽  

A sadok or salakot is a farmer’s cherished possession, protecting him from the sun or rain. The Sadok, persisting up to the present, has many uses. The study of Sadok making was pursued to highlight an important product, as a cultural tradition in the community as craft, art, and part of indigenous knowledge in central Antique in the Philippines. Despite that this valuable economic activity needs sustainability, it is given little importance if not neglected, and seems to be a dying economic activity. The qualitative study uses ethnophenomenological approaches to gather data using interviews and participant observation, which aims to describe the importance of Sadok making. It describes how the makers learned the language of Sadok making, especially terms related to materials and processes. The study revealed that the makers of Sadok learned the language from their ancestors. They have lived with them and interacted with them since they were young. Sadok making is a way of life and the people observe their parents work and assist in the work which allows them to learn Sadok making. They were exposed to this process through observations and hands-on activities or ‘on-the-job’ informal training. They were adept with the terms related to the materials and processes involved in the making of Sadok as they heard these terms from them. They learned the terms bamboo, rattan, tabun-ak (leaves used) and nito (those creeping vines) as materials used in Sadok making. The informants revealed that the processes involved in the making of Sadok are long and tedious, starting from the soaking, curing and drying of the bamboo, cleaning and cutting these bamboo into desired pieces, then with the intricacies in arranging the tabun-ak or the leaves, and the weaving part, until the leaves are arranged, up to the last phase of decorating the already made Sadok. In summary, socialization is one important factor in learning the language and a cultural practice such as Sadok making. It is an important aspect of indigenous knowledge that must be communicated to the young for it to become a sustainable economic activity, which could impact on the economy of the locality. Local government units should give attention to this indigenous livelihood. Studies that would help in the enhancement of the products can likewise be given emphasis.


2021 ◽  
Vol 5 (2) ◽  
pp. 193
Author(s):  
Muh. Fakhri Jamaluddin ◽  
Mohamad Sapari Dwi Hadian ◽  
Awaludin Nugraha

The rapid development of Bali tourism sector, especially in the tourist area of Lake Batur, lead to many changes in community cultural patterns. Several issues, such as the transition of space functions and the development of tourism designations, have not considered the environmental, economic, social and cultural conditions in the local area. Several regional policies were established in order to maintain the local wisdom of the Hindu-Balinese community and become the basis for organizing tourism in Bali. The availability of open space in a tourist attraction in an destination can be a supporting factor for tourists and local communities. This was a qualitative descriptive study. This method aims to obtain an in-depth description regarding the forms of local wisdom of the Hindu-Balinese community which contain the elements of balance which further be adjusted into spatial planning. A sustainable tourist park may be a site for the activities and interaction among local community, tourists, and also be able to become a forum for education regarding Balinese culture and the natural environment, both of which need to be preserved for the sustainability of Lake Batur tourist area which has a great potential in the development of tourism sector.


Afrika Focus ◽  
2012 ◽  
Vol 25 (1) ◽  
pp. 29-38
Author(s):  
John R.S. Tabuti ◽  
Patrick Van Damme

Indigenous knowledge (IK) has a role to play for households and community well-being in Uganda. However, IK is undergoing significant change and is on the decline in Uganda because of factors such as acculturation or the loss of IK through exposure to external cultures. In this paper we review some of the roles of, and threats to, IK with particular reference to the local community of Kaliro District. We make some recommendations on how to conserve IK in Kaliro and elsewhere in Uganda.


KALPATARU ◽  
2020 ◽  
Vol 29 (1) ◽  
pp. 39-50
Author(s):  
Ary Sulistyo

Abstract. This research focused on eco-religion of indigenous Sundanese local community of Kasepuhan Ciptagelar at Southern Halimun Mountain on how to manage sustainable environment. The Kampong Cengkuk is one of several kampongs that still follow the tradition of indigenous local community of Kasepuhan Ciptagelar for hundred years. This descriptive qualitative research aims to reveal the internal and external factors led to deforestation of natural forests with average around 6-8% per year. The research shows that the kampong is still practicing eco-religion tradition by protecting forestland (leuweung tutupan) only for their subsistence. The hypothesis is that the social-culture changes had been occurred in the community not only to restrict outer island agriculture in the forest, but also, in wet rice cultivation activities, to manage sustainable environment. The reduction in process and ceremonial activities also happened, which was originally eight ceremonies of outer island agriculture rituals into five ceremonies of wet rice cultivation. The more profane activities were developing economic crops in home garden. Keywords: Ecoreligion, Kampong, Environment, Forest, Tradition   Abstrak. Penelitian ini membahas tentang eko-religi masyarakat lokal Sunda Kampung Ciptagelar di Pegunungan Halimun Selatan bagaimana dalam pengelolaan lingkungan keberlanjutan saat ini. Kampung Cengkuk adalah salah satu dari kampung-kampung pengikut tradisi Kasepuhan Ciptagelar selama ratusan tahun. Penelitian dengan menggunakan pendekatan deskriptif-kualitatif ini yang bertujuan untuk mengetahui faktor dari dalam dan luar kampung penyebab deforestasi hutan alam dengan rata-rata sekitar 6-8% per tahun. Hasil penelitian menunjukkan bahwa praktik ekoreligi masih dianut warga kampung dengan menjaga hutan tutupan (leuweung tutupan) untuk kegiatan subsistensi. Hipotesa yang dibangun adalah perubahan sosio-kultur terjadi pada masyarakat dengan membatasi kegiatan berladang di hutan tetapi lebih kepada kegiatan bertani di sawah ladang untuk mengelola lingkungan berkelanjutan. Pengurangan pada proses dan kegiatan upacara, yang semula delapan upacara daur ladang menjadi lima upacara daur sawah. Kegiatan profan lebih banyak pada pengembangan komoditas tanaman ekonomi di kebun-talun. Kata kunci: Ekoreligi, Kampung, Lingkungan, Hutan, Tradisi


Author(s):  
Rysca Indreswari ◽  
Dyah Yuni Kurniawati ◽  
Irsyadul Ibad

Bongkotan Hamlet is the smallest hamlet located in Bojasari Village, Kertek District, Wonosobo Regency. In this place there is a site of Bongkotan Temple which is the legacy of the Syailendra Dynasty. Unfortunately, this rich history has not been managed optimally. Seeing this condition, Sigit Budi Martono along with creative activists in Bongkotan Hamlet invited the community to participate in reviving the tourism potential. The idea was initiated by creating the Kumandang Market located on Bongkotan hill, just across the Bongkotan Temple site area. It is intended that the existence of temple sites and village markets can be mutually integrated so that it can attract tourists to visit. Finally, after going through a preparatory process involving the local community, the official Kumandang Market was held on June 24, 2018 by utilizing the momentum of the Eid Mubarak holiday. Until now, the Kumandang Market has been held 18 times with the number of visitors increasing every week. This shows the existence of community participation in the development of the Kumandang Market. Based on the results of the study, community participation in the development of the Kumandang Market is indicated by the participation in decision making in Kumandang Market planning, participation in the implementation of the Kumandang Market, participation in taking utility of Kumandang Market, and participation in evaluating the Kumandang Market.


2016 ◽  
Vol 54 (2) ◽  
pp. 311
Author(s):  
Atun Wardatun

This article draws on an ethnographic research that focuses on the cultural practice of female-paid matrimonial funding, ampa co’i ndai (ACN), among semi-urban Bimanese Muslims of Eastern Indonesia. The practice takes place when the bride, with the help of her parents and female relatives, pays her marriage payment (co’i, including mahr). It is used only when the prospective groom is a government employee, for it is assumed as a social status raiser. During the declaration of marriage, the payment is announced to have come from the groom. This article uses the practice as a site to examine the particularity of practising Islamic laws in everyday life of eastern Indonesian Muslims. The narratives of nineteen Muslim women who have been involved in ACN reveal what its functions as an equalising mechanism, through which gendered power-relations is minimised while perpetuating traditional position of wives and husbands as a complementary couple within their family as well as before society. I argue that  ACN has been seen as a modified understanding of kafā’a in fiqh which means “equality” to “complementarity.” However, this local understanding of kafā’a is a testament to the complexities of gender power relations.[Artikel ini adalah penelitian etnografi tentang praktik AMPA co’i ndai (ACN) di kalangan masyarakat semi-urban muslim Bima di kawasan timur Indonesia. Budaya ini dilaksanakan dengan cara pengantin perempuan, dengan bantuan orang tua dan saudara perempuannya, menyediakan biaya pernikahan (co’i dan mahar). Tradisi ini dipraktikkan hanya ketika calon pengantin pria adalah pegawai negeri, yang diasumsikan memiliki status sosial yang lebih. Namun, saat resepsi pernikahan, deiumumkan bahwa biaya-biaya berasal dari pengantin pria. Narasi kehidupan dari sembilan belas perempuan yang terlibat mengungkapkan fungsi ACN sebagai mekanisme penyetaraan gender dengan meminimalkan relasi kuasa serta nmendudukkan pasangan untuk saling melengkapi dalam keluarga maupun masyarakat. Praktik ACN dapat dilihat sebagai bentuk lokal pemahaman konsep kafā’a, yang berarti “kesetaraan” untuk “melengkapi”. Namun, pemahaman lokal kafā’a ini merupakan bukti kompleksitas relasi kuasa dalam masalah gender.]


Book 2 0 ◽  
2021 ◽  
Vol 11 (1) ◽  
pp. 107-123 ◽  
Author(s):  
Michael Wilson

Since the early 2000s social media has transformed the internet into a site for the exchange of stories through the mass democratization of publishing. And yet, new forms of digital and online storytelling have at the same time compromised one of the core functions of storytelling, namely its social aspect, the ability to build community when two or more people share stories in the same space, at the same time, breathing the same air. Somewhat ironically the advent of social media may have broadened the audience for any one person’s storytelling, whilst diminishing the social intimacy of the storytelling experience. As part of its research work into storytelling as a means of engaging people in the public debate around environment, the Storytelling Academy at Loughborough University has been developing new forms and processes of digital storytelling to promote wider engagement and dissemination of environmentally driven personal stories. ‘The Reasons’, first staged in Cambridgeshire in 2016, was an attempt to create a live, community social event that provided a public forum for storytelling as a way of debating issues around drought and water governance in the Fens. Inspired by a re-staging of La Rasgioni in Sardinia in 2015, a traditional form of conflict resolution, whereby a ‘mock’ court provides the means for the community to publicly tell its stories to each other, ‘The Reasons’ was co-designed for the Fenland context and was performed twice in 2016. It was then further adapted for use in the Korogocho slum in Nairobi for an event to discuss the issue of waste management with members of the local community, as part of an initiative with UN Live. ‘The Reasons’ is an attempt to bring together the advantages of digital storytelling as a reflective process with the social intimacy of the live storytelling event. The result is a new form of hybrid storytelling that seeks to build community and establish co-thinking processes to build resilience to environmental change. This article reflects critically upon the development and evolution of this work over the past five years.


Author(s):  
Emmanuel Adugu

Using the marketplace as a site for political action with social change motives is referred as political consumption. Boycott, as a form of political consumption is an innovative way being used by citizens to directly express their attitudes, interests and concerns with the ultimate goal of influencing public affairs. This book chapter specifically examines the correlates of boycott as a form of political consumption in Africa using Wave 6 of the World Values Survey. Based on binary logistic regression, the correlates of boycott action are: level of education, gender, social class, media usage, gender equality, institutional confidence, social network, interest in politics, life satisfaction, seeing oneself as being part of world citizenship, seeing oneself as being embedded in local community, importance of doing something for the good of society, importance of traditions, and importance of riches or expensive things. These findings have implications for reaching out to boycotters.


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